Remembering Ch. Charan Singh.

whom to blame ?

actually, education leads us all to awareness... and if no part of education inform us that Ch. charan Singh was the first man instrumental for India's first Agricultural Policy then situation demands an explanation from people who claim to be concerned about remembering of Ch Charan Singh.......

in Indian freedom struggle many people sacrifised their lives just to show one bright sun shine of freedom to the generation to come and after independence several people did selfless duty for nation service... Ch Charan Singh was one among of them. present day youth is no 'Socrets' or 'Diogenes' to search for answers for misery and poverty, but they are deeply soaked in a fan fare to follow the performance and life style of 12 persons ( Cricket team ). this is the sorry state of the nation that history and recognition of social contribution done by n number of people is fading away day by day and the blanket of insenstive and painless attitude of capitalism is proudly giving them warmth and security.

it is the duty of people who draft education chapters and policies that some honest reflection of past and history is provided and published to the genration for whom some people went to gallows and one man taught the lesson of ' Ahinsha' non violence to the world and achieved us the freedom ultimately.
 
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Rajeiv paweria ji..what happened to your " divine power"? You are talking like a goof-off..Are you bewitched by "evil" now? It looks like that "evil" has drifted apart your "common-sense" ..Let me take you back on the right track "again" (second attempt, upendra efforts go in vain) until you restore your "divine power"

1. Prithvi raj chauhan and maharana pratap were 'Rajputs'. No controversy on this. If someone claims them to be "Jat" he/she needs a psychiatrist to deal with his/her "disorder".

2. Shivaji "Bhosle" was a "maratha".

3. Chandragupta "maurya" case is pretty controversial. he may or may not qualify for a "Jat" title.

4. Hari singh nalwa was a "uppal" khatri not "uppal" Jatt. It is lunacy to claim him as a "Jatt"

u are still confused..hai na..!! Ravi ji and burdak ji..what is your stand on this?

Prashant Ji I dont' have any divine power with me, I am just dependent on Ravi Ji And Berdak Ji for historical facts. I am just a programmer and want to bring revolution in western UP using technology.
You are also in my field and I want your help to accomplish this task. You must be agreed with me that the condition here is not very good. You are educated so you should come up and share your fortune with those who are not so fortunate. I don't want your help for Jats only but all as remembering my first post on JL Ch. Charan Singh was not just Jat leader but the mass leader. Jat akele nahi khata.

I was born and brought up in Jaipur and very much fascinated by stories of Maharana Pratap and Shivaji
even at that time I used to think He was Rajput and Maratha but I also heard that Hindu Rajput Gave his dauhters and sisters to Akbar. Then This Maharana Pratap was made up of different Soil. Ya Vo dusari mati se bana tha YAAAAA vo JAT tha Thats why he was different. Thanks to ravi ji he told me that.
 
Prashant Ji I dont' have any divine power with me, I am just dependent on Ravi Ji And Berdak Ji for historical facts. I am just a programmer and want to bring revolution in western UP using technology.
You are also in my field and I want your help to accomplish this task. You must be agreed with me that the condition here is not very good. You are educated so you should come up and share your fortune with those who are not so fortunate. I don't want your help for Jats only but all as remembering my first post on JL Ch. Charan Singh was not just Jat leader but the mass leader. Jat akele nahi khata.

I was born and brought up in Jaipur and very much fascinated by stories of Maharana Pratap and Shivaji
even at that time I used to think He was Rajput and Maratha but I also heard that Hindu Rajput Gave his dauhters and sisters to Akbar. Then This Maharana Pratap was made up of different Soil. Ya Vo dusari mati se bana tha YAAAAA vo JAT tha Thats why he was different. Thanks to ravi ji he told me that.

Paweria ji..... . One of your statement gave me the impression that you have some "paranormal" contacts (rajeiv singh paweria ne jo chaha wo paaya). Don't u think that a "normal" human being is not capable enough to make such statement. Anyway, accept my wishes for your endeavour. Are you going to set up some engineering institutes in Meerut or you have plans to make it a "software hub" taking over Noida? I am quite excited to learn about your "revolution" plan. I am out of country now and hoping to meet you soon . Though You don't need any help but if you need (preassuming that you don't have 'paranormal' contacts) It will be a honor for this "petty" programmer to assist you.

For historical facts, ravi ji or burdak ji please clear your stand.
 
No I don't have any paranormal contacts or divine powers. But I also believe that with hard work a person can achieve anything in this world - nothing is Impossible And just remove JAT word ( if you like) from my Post those are great achievements by single person only without having paranormal contacts. I believe in RCM caupai - JA KA JAAPE SATYA SANEHU SO TEHI MILYE NA KACHHU SANDEHU. This life is like a KalpTaru what we want we can get. But RIGHT TIME - RIGHT EFFORTS - RIGHT OPPORTUNITIES are required and also PATIENCE.

And what is my plan its already posted by me in http://www.jatland.com/forums/showthread.php?29014-Who-is-responsible-for-the-development-of-india thread. What Sunil Reddy wants to do I would like to join him . Just replace politics with entrepreneurship in that post. UP is not lacking of politicians - Not my cup of tea.

Meerut is already an education center many engineering colleges are already there and its just a matter of time that It will be known as s/w hub also like Bangalore, Hyderabad, Gurgaon.
 
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actually, education leads us all to awareness... and if no part of education inform us that Ch. charan Singh was the first man instrumental for India's first Agricultural Policy then situation demands an explanation from people who claim to be concerned about remembering of Ch Charan Singh.......

in Indian freedom struggle many people sacrifised their lives just to show one bright sun shine of freedom to the generation to come and after independence several people did selfless duty for nation service... Ch Charan Singh was one among of them. present day youth is no 'Socrets' or 'Diogenes' to search for answers for misery and poverty, but they are deeply soaked in a fan fare to follow the performance and life style of 12 persons ( Cricket team ). this is the sorry state of the nation that history and recognition of social contribution done by n number of people is fading away day by day and the blanket of insenstive and painless attitude of capitalism is proudly giving them warmth and security.

it is the duty of people who draft education chapters and policies that some honest reflection of past and history is provided and published to the genration for whom some people went to gallows and one man taught the lesson of ' Ahinsha' non violence to the world and achieved us the freedom ultimately.

YA WHOM TO BLAME FOR THE PRESENT CONDITION OF UP(western) also a question and it must be answered. at least discussed. mistakes of great people are also great.
 
Dear friends, Now I don't think anybody come forward and justify my post. Even Devil's Advocate is silent. Let me try to defend myself before mods close this thread till next year.

First of all I am extremely Happy to see that our Chaudhary Sahib still Alive in our Heart As I got such a fierce reactions from All Jat States and that too because this site is only open for them otherwise I got the same reactions from everybody.

Second I want to say Chaudhary Sahib Character was So Strong that nobody can say anything negative about Him. Any Cheap comment just reflects great attributes of His Personality and inefficiency and selfishness of his followers.

Let me start with my cheapest comment about Him. Everybody knows that Castism is the worst Enemy of our Nation and the biggest obstacle in our Progress. But no one till now suggested any practical solution to Fight against it. Chaudhary Sahib suggested INTER CASTE MARRIAGE is the right approach to fight against it. Not only he suggested the solution but as His UNHYPOCRITIC nature He has gone for it.

A Person did not cut his hair during his foreign trip - why to waste foreign currency on hairs. He sent his only son to United States of America to study Computer Science. Why??? There must be some great motive - great planning behind it. If we see Punditji who once said "I want ENGINEERS not MASTERS" His daughters and grand sons studied (studied??) in UK.

If He became PM for just 177 days, whose fault is it. He had all qualities to become a successful Prime Minister. Did He get supports from all jats? did he get support from all Kisaan?

A great leader is not be remembered by people for centuries just because of his Greatness but the greatness of his Followers. Buddha, Jesus, Mohammad Sahab are remembered by the whole world its not because they were Great. But they were followed by great followers.

Great leaders used to give ideology and that must be followed, supported spread out by their followers and this is the right approach to remember them. Not by just saying Happy birth day to you.

If I see here in Meerut Chaudhary Sahib will be remembered by the people forever. Thanks goes to Sri Mulayam Singh Ji not to sturdy Jats of Meerut.

Still "Who is responsible for present condition of UP" answered…………..

Finally I want to say I have great hope from these Petty Programmers. I see only these Programmers could bring Revolution.

See how OPEN SOURCE is changing world. Today I can earn my living by sitting here in Meerut. I don’t have to go to Europe or America to make Dollars.

Long Live Chaudhary Sahib

Long Live Open Source

Let knowledge spreads


May the road rise to meet you.
May the wind always be at your back.
May the sun shine warm upon your face, the rains fall soft upon your fields and
May God hold you in the palm of his hand.

Have A Prosperous Year ahead!!
 
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Ch. Charan Singh: Face of rotten politics

Ch. Charan Singh did nothing for Jat community except made them backward forever. I cant say abt forwardness and development of Jats from other area but I am talking about Ch. Charan singh/Ch. Ajit singh constituency: “Baghpat Lok sabha chetra”.
This is the most back ward area in NCR Region. No Industry, Poor health facility, poor infrastructure, poor transport, single narrow railway line (Delhi- Saharanpur).This area having the highest criminal record in india.
Ch. Charan singh played rotten politics based on farmer and as he even not from baghpat area but people always voted to him only because they respected him as he was being from same community.
Ch. Charan singh supported OBC reservation for Yadav, Gurjar but always opposed it for Jats. Because he knew this thing very clear if jat would be developed he and his coming family generation would not be leader forever, If jat would be backward socially, economically and politically his “political dukan” will move on from one generation to other.
Same thing he passed on to his son ch. Ajit singh. Ajit singh also did same thing with the Jat of western UP and especially with the jats from Baghpat. If I am not wrong Ch. Charan singh and his son Ajit singh did not give a single penny for any school or hospital in his constituency.
But people vote him only because of this false respect which is passing on generation to generation.
 
Originally posted by Rajivsp
If He became PM for just 177 days, whose fault is it.



Ch. Charan Singh is only jat who made it to the post of Hon'ble Prime Minister of India. Since last many years whole Rajasthan jat power has been trying to get a jat Chief Minister in Rajasthan, but to no avail. And Ch. Charan Singh succeeded to get to the P.M. post. All jat should feel proud of it.
 
Ch. Charan Singh did nothing for Jat community except made them backward forever. I cant say abt forwardness and development of Jats from other area but I am talking about Ch. Charan singh/Ch. Ajit singh constituency: “Baghpat Lok sabha chetra”.
This is the most back ward area in NCR Region. No Industry, Poor health facility, poor infrastructure, poor transport, single narrow railway line (Delhi- Saharanpur).This area having the highest criminal record in india.
Ch. Charan singh played rotten politics based on farmer and as he even not from baghpat area but people always voted to him only because they respected him as he was being from same community.
Ch. Charan singh supported OBC reservation for Yadav, Gurjar but always opposed it for Jats. Because he knew this thing very clear if jat would be developed he and his coming family generation would not be leader forever, If jat would be backward socially, economically and politically his “political dukan” will move on from one generation to other.
Same thing he passed on to his son ch. Ajit singh. Ajit singh also did same thing with the Jat of western UP and especially with the jats from Baghpat. If I am not wrong Ch. Charan singh and his son Ajit singh did not give a single penny for any school or hospital in his constituency.
But people vote him only because of this false respect which is passing on generation to generation.

I don't know anything about Charan Singh except that he never went to Parliament when he was PM. Be ready to face the heat.. some ppl really worship him and his legacy...
 
Dear piyush....you really don't know even a bit about chaudhary sahab. So please don't spit out your clumsy thoughts.

Bhai Prashant,
I am also from same place. Just reply me with facts dont behave like a uneducated poor Sugar Cane Farmer behave like intellectual. How many school, health center, Job opportunities have been given to Baghpat area by these to "baghpat ke Jaton ki nak". Baghpat is Hardly 20 km far from delhi and what it have today as compare to Noida,Gurgaon, ghaziabad and faridabad.
It does'nt have anything because deliberately he made few people(Not all) of jat community "Mentally Apang" who even can’t think about their own family but can die for these Political Jokers.
So Prashant Bhai reply with facts and dont spit like a uneducated poor jat “Gulam” farmer. Think about our jat community jisko Manniye Ch. Charan singh aur Manniye Ajit singh singh Mentally bimar kar diya hey.(Jat landers I am talking about Few Jats from Baghpat lok sabha chetra not all Jat).
 
Bhai Prashant,
I am also from same place. Just reply me with facts dont behave like a uneducated poor Sugar Cane Farmer behave like intellectual. How many school, health center, Job opportunities have been given to Baghpat area by these to "baghpat ke Jaton ki nak". Baghpat is Hardly 20 km far from delhi and what it have today as compare to Noida,Gurgaon, ghaziabad and faridabad.
It does'nt have anything because deliberately he made few people(Not all) of jat community "Mentally Apang" who even can’t think about their own family but can die for these Political Jokers.
So Prashant Bhai reply with facts and dont spit like a uneducated poor jat “Gulam” farmer. Think about our jat community jisko Manniye Ch. Charan singh aur Manniye Ajit singh singh Mentally bimar kar diya hey.(Jat landers I am talking about Few Jats from Baghpat lok sabha chetra not all Jat).

The very first line of ur reply give a reflection of ur mentality. You are impersonating the whole Jat community of apparently all farmers of Baghpat. Aren't you doing? I wonder how come you despise of chaudhary sahab. I still insist you for doing some homework .You are sitting in abroad, looks like an intellectual and You are not a destitute and illiterate sugarcane farmer of Baghpat. Why don't you utilize ur resources and burn a little times of your. However, If you still find yourself stuck, I will get some links for you.
 
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The very first line of ur reply give a reflection of ur mentality. You are impersonating the whole Jat community of apparently all farmers of Baghpat. Aren't you doing? I wonder how come you despise of chaudhary sahab. I still insist you for doing some homework .You are sitting in abroad, looks like an intellectual and You are not a destitute and illiterate sugarcane farmer of Baghpat. Why don't you utilize ur resources and burn a little times of your. However, If you still find yourself stuck, I will get some links for you.

Prashant ,

Muje taras aata hey aapki soch per can you give me detail of any development work that these "manniye" leader did any thing for People of Baghpat. Please comment on education, health, employement, Industry, Infrastructure etc.. dont reply with out comment please.
 
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Prashant ,

Muje taras aata hey aapki soch per can you give me detail of any development work that these "manniye" leader did any thing for People of Baghpat. Please comment on education, health, employement, Industry, Infrastructure etc.. dont reply with out comment please.

mamma ke...gaal kona de rya..mere mamma bhi tomar (bijrol) hai............."mentally apang" to tu khud ho rya hai...tum jaisse logo ki maansikta ne tujhe itna vikrat kar diya hai..ki tujhe chaudhary saahab ki ninda ke alawa kuch nahi soojhta.....mujhe tars aata hai t eri iss ghatiya soch par................aankh khol ke padh liye issne...tajhe byara paat jyaga ki tu khud ek mentally beemar insaan hai.:rock.......
"chaudhary charan singh amar rahe.........."

http://www.jatland.com/forums/showt...DER-FOR-COMMON-PEOPLE&highlight=neeraj+vedwan



Chaudhary Charan Singh was a consummate politician, first-rate intellectual, son-of-the-soil, and simply one of the most influential politicians India has produced in the twentieth century.

Given below are some of the principal achievements of his political career, a tour de force in truly inhospitable circumstances, in a rough chronological order. His socio-cultural impact, which is not discussed here, was in all likelihood even more profound and far reaching. These are mostly taken from Byres (1988):

1939: Debt Redemption Bill
Charan Singh introduced the bill to provide relief to heavily indebted farmers in teeth of tremendous opposition from members of his own, Congress party.

His struggle to limit the power of landlords spans the period before Independence and up to the 1960s. As early as 1939, he attempted to introduce a bill in the UP legislative council which aimed at 50% reservation in jobs for those of rural origin. In the same year, he also drafted a resolution that sought to transfer proprietorship of agricultural land to people who actually tilled it (“Land to the tiller”, as opposed to absentee landlords). The draft was approved in the AICC meeting in Calcutta in 1945.

His interventions on behalf of, and vigorous advocacy of the peasantry were not just limited to initiating legislative measures. He also wrote numerous articles in the national dailies (e.g. HT), presenting convincingly the case for the liberation of the oppressed peasantry from a web of exploitative relations. This helped, in general, to mobilize public opinion, and gave voice to a section of population historically absent from debates concerning its own fate.

Zamindara Abolition Act (1952…)

Post-independence, Charan Singh’s long standing resolve to destroy the parasitic class of Zamindars culminated in the passing of “Zamindara abolition act”, perhaps the single most important step to lead to the rise of a robust, assertive and politically influential peasantry. The enactment of the law abolishing Zamindari, it turned out was only the first half of the “mortal struggle against landlordism”, the implementation had to be carried out in face of fierce resistance from large landlords—the traditional constituency of the Congress.

The Consolidation of Holdings Act of 1953

Charan Singh had observed, as early as 1925, the debilitating impact of fragmentation of land holdings on agricultural productivity. Again, consolidation was effected in face of resistance from well-entrenched interests. Both the abolition of Zamindara and Consolidation were greatly facilitated by the dismissal of the notorious ‘patwaris’ who acted brazenly in favor of landlords, often by falsifying records of possession and cultivation.

Opposition to taxation of agricultural land

Beginning in the 1960s, the arena for peasant’s struggles shifted to urban areas. The battle lines were now drawn between the urban and rural interests, rather than between sections of rural interests. One of the first issue to emerge in this regard was that of increase in taxation of agriculture. In 1962, Charan Singh opposed, while being a Congress minister, his party’s attempts to increase land tax by 50%.

His opposition to increase in taxation, in characteristic fashion, was framed as “a combination of intellectual arguments, pleading and political warning” (Byres 1988:157) in a memorandum conveyed to the then UP CM CB Gupta.

Resistance to Compulsory Food Procurement

The consecutive years of drought in 1966-1967 led the Central government to consider procuring food grains directly from farmers at prices which would have been highly unfavorable to them (the govt’s main concern being feeding the urban poor at an affordable price). Charan Singh, then the CM of UP, resisted the procurement initially and proposed that the govt procure from the wholesale traders. When this did not succeed, he modified the central govt’s plan to the advantage of peasants by offering them a much higher procurement price than the prevailing market rates. The infrastructure he put in place for this led in time to the regime of Minimum Support Price for food grains (and other crops), which has provided stability to the prices of food grains and thus ensured that farmers are not exploited by merchants.

Charan Singh’s rally of Dec 23, 1978

One of the biggest rallies ever to be held in Delhi, the demonstration of the might of Indian peasantry--its coming of age--became evident to all: the anti-farmer government, condescending intelligentsia, and the urban elite who were oblivious to the silent revolution-of-sorts that was brewing in the countryside. The emergence of farmers as a vocal, powerful political constituency owes a great deal to this unprecedented show of strength.

Continued....................
 
Charan Singh’s budget of 1979

Reduced duty on chemical fertilizers by half. Reduced or abolished taxes on mechanical tillers and other inputs, established NABARD (rural credit)


Charan Singh’s intellectual contributions

Terry Byres (The School of Oriental and African Studies, London), one of the most prominent and astute political economists to have studied Indian agriculture for over half-century sums up Charan Singh as an intellectual, thus:
“My judgment is that on the most rigorous definition Charan Singh was clearly an intellectual; and not only that, a most unusual one” (1988:167).

Moreover Charan Singh is no run-of-mill intellectual: He is an “organic” intellectual.
Again Byres (quoting Gramsci, a Marxist theorist) defined an “organic intellectual” (by the way an influential concept in the social sciences):

“The thinking and organizing element of a particular fundamental social class. These individuals are distinguished….by their function in directing the ideas and aspirations of the class to which they organically belong”

Charan Singh left behind a corpus of work remarkable for its clarity, consistency and penetrating insights (See list below for a sample). A large part of Charan Singh’s intellectual life was devoted to wrestling with the so-called “Agrarian question”. In other words, what is the most appropriate path for a mass of subsistence peasantry to be ushered into capitalism. Methodically, in his numerous writings, he dealt with the various alternatives; collectivization (“there is nowhere in the Indian literature that the case against collectivization is better presented”) and unbridled capitalism. Ultimately, he settled on the principle of “peasant proprietorship”/family farm in the American literature.

Examining the Russian collectivization experience in detail, he offered a devastating and prescient critique on pragmatic, psychological, and social-historical grounds. In addition, he demonstrated the historical relationship between individual peasant proprietorship and emergence of democracy. The analysis and prescriptions are particularly important because of their stubborn independence of prevailing favorable sentiment towards cooperative agriculture among certain sections of the Congress party and the bureaucracy. Brass places Charan Singh’s thinking, his ideology, on economic issues squarely in the neo-populist tradition (which, in very simple terms, argues for the primacy of the people over the corporations or the cooperatives as means to economic transformation). In fact Charan Singh propounded the famous “Urban bias” thesis and its role in perpetuating poverty in the underdeveloped countries, which was later picked up by the well-known political-economist Michael Lipton. In terms of the cogency, influence, sheer output and the remarkable continuity in his arguments over a span of half century, he is often likened to the famous Russian neo-populists like Chayanov, who defended the “family farm” in face of the relentless capitalist onslaught.

From 1947 onwards, Charan Singh used the famous “inverse relationship” between land holding and productivity to buttress his argument against cooperative agriculture. In his writings, he was a prolific but discriminating user of data and statistics. Fully conversant with the current agricultural economic research, he deployed findings to both support his arguments, and to guide his political practice.




Let’s now turn our attention to concerns that have been raised here: the “mistakes” of Charan Singh:

“Not taking the community in a new direction”: so freeing the community from the clutches of blood-sucking Zamindars was not a new direction. I guess if he had taken them over a cliff, it would count!

Not building concrete structures. Hmmmm…. What has that great institution the “Sarv Khap”, of which we have heard many a wonderful tale, left us with, and how about that great emperor Harshvardhan “Virk”? But wait, maybe, we will soon find out that they built the Taj Mahal!

“Zamindars are tax collectors”. Yeah and Holocaust was a picnic!
You know it is these sweet Zamindars, these great tax collectors who have made Pakistan the wonderfully progressive nation it is today. These feudal elements, in combination with the military, control most of the land (in absence of effective LAND REFORM) and resist democracy tooth and nail at every step. I guess, according to some people we will be better off under that system, as long as these Zamindars are Jats! For some people, believe it or not, feudalism is still a virtue!

How we have to evaluate National leaders on basis of their contribution to their castes:
Evaluate Gandhi on the basis of his contribution to Gujarati banias. Result: FAIL

But no one should be surprised by the comments of Mr Chaudhary and his highly disrespectful tone. These views are logical corollaries of a mindset that takes a purely communal view of history. And then we blame Jinnah for being parochial and not nationalist enough in demanding Pakistan. Charan Singh wasn’t screaming “Sarv Khap Zindabad” (or Jai Harsh Vardhan!) from the ramparts of the Red Fort, but he accomplished a lot for the peasantry, including Jats, without making a huge show of his affinities and allegiances.

Regarding hanging on to the coattails of anyone including the Congress, Charan Singh simply was too proud, and too much his own man, to do that. Besides his record and achievements speak for themselves. He was opposed in most of his actions on behalf of peasantry, by the Congress. He perhaps could influence agricultural policies more being in the Congress, than if he had been outside it. Very skillfully, he reminded the Congress party, from time to time, using a combination of tactics, of the political stupidity of alienating the countryside. And he knew where to draw the line. He was the only leader to have the balls to stand up to Nehru when the latter proposed collectivization of agriculture in the Nagpur session of the Congress. Charan Singh, being the pragmatist that he was, knew that the fiercely independent peasantry would have trouble with the alien concept of cooperative agriculture. Nehru had to relent in face of his unflinching resistance.

Finally, I would like to recount an anecdote which Terry Byres, a committed Marxist, and not certainly one sympathetic to Charan Singh’s political goals, writes in the latter’s obituary. The incident being related goes to the heart of the condescending, belittling and contemptuous attitude that urban intellectuals held Charan Singh (and let’s not forget, also the class he came from) in. An Indian student from an urban background (not unlike our Mr Chaudhary) walks in Byres office, and spotting Charan Singh’s “Economic Nightmare of India…” on the professor’s desk dismissively remarked: "Did he really write this?” Unfortunately, even almost twenty years after Chaudhary Saheb’s death we still have people displaying similar arrogance and ignorance. But then his memory and legacy continues to live and resonate among millions of farmers and others - the toiling masses, whose lives he immeasurably improved by his actions and ideology. The amazing array of qualities that he embodied—incisive intellect, charisma, earthy charm, unsparing candor, rugged individualism, unbending integrity, steadfastness of purpose and vision-- while retaining ties to his culture, have endeared him greatly to Jats, who love to see these qualities in their leaders. It is this silent majority--the motor of history-- which shall remain the failsafe repository of Ch. Charan Singh’s ideas.


REFERENCES (Including selected works of Charan Singh)

Bose, Ajai. 1987. Champion of India’s Peasant’s is Dead. The Observer. May 30.

Brass, Paul R. 1965. Factional Politics in Congress in Uttar Pradesh. Berkeley: University of California Press.

Brass. Paul R. 1980. The Politicization of Peasantry in a North Indian State: Part 1. Journal of Peasant Studies. Vol 7. No. 4.
Byres. Terence J. 1978. Charan Singh: An Assessment. Journal of Peasant Studies. Vol 9. No2. 139-189.

Lipton, Michael. 1977. Why poor people stay poor: a study of urban bias in World Development. London: Temple Smith.

Singh, Charan. 1947. Abolition of Zamindari: Two alternatives. Allahabad: Kitabistan

--1949. Abolition of Zamindari: Critics answered. Allahabad. Suptdt. Printing and Stationaery. United Provinces, India

--1956 Whither Cooperative Farming? Allahabad. Suptdt. Printing and Stationary. Uttar Pradesh, India
--1958 Agrarian Revolution in Uttar Pradesh. Allahabad. Suptdt. Printing and Stationaery. Uttar Pradesh, India

--1959 Joint Farming X-Rayed: The Problem and its Solution. Allahabad: Kitabistan

--1964 India’s Poverty and its Solution. London: Asia Publishing House.

--1970 The story of New Congress-BKD relations: How the New Congress Broke the UP coalition. Lucknow: BKD

--1978 India’s Economic Policy: The Gandhian Blueprint. New Delhi: Vikas Publishing House

--1981 Economic Nightmare of India: Its Cause and Cure. New Delhi: National Publishing House. [Once prescribed text at Harvard University]

Sreeraman, N. 1966 A note on field consolidation in Uttar Pradesh: A field survey. Indian Journal of Agricultural Economics, 66
 
Charan Singh’s budget of 1979

Reduced duty on chemical fertilizers by half. Reduced or abolished taxes on mechanical tillers and other inputs, established NABARD (rural credit)


Charan Singh’s intellectual contributions

Terry Byres (The School of Oriental and African Studies, London), one of the most prominent and astute political economists to have studied Indian agriculture for over half-century sums up Charan Singh as an intellectual, thus:
“My judgment is that on the most rigorous definition Charan Singh was clearly an intellectual; and not only that, a most unusual one” (1988:167).

Moreover Charan Singh is no run-of-mill intellectual: He is an “organic” intellectual.
Again Byres (quoting Gramsci, a Marxist theorist) defined an “organic intellectual” (by the way an influential concept in the social sciences):

“The thinking and organizing element of a particular fundamental social class. These individuals are distinguished….by their function in directing the ideas and aspirations of the class to which they organically belong”

Charan Singh left behind a corpus of work remarkable for its clarity, consistency and penetrating insights (See list below for a sample). A large part of Charan Singh’s intellectual life was devoted to wrestling with the so-called “Agrarian question”. In other words, what is the most appropriate path for a mass of subsistence peasantry to be ushered into capitalism. Methodically, in his numerous writings, he dealt with the various alternatives; collectivization (“there is nowhere in the Indian literature that the case against collectivization is better presented”) and unbridled capitalism. Ultimately, he settled on the principle of “peasant proprietorship”/family farm in the American literature.

Examining the Russian collectivization experience in detail, he offered a devastating and prescient critique on pragmatic, psychological, and social-historical grounds. In addition, he demonstrated the historical relationship between individual peasant proprietorship and emergence of democracy. The analysis and prescriptions are particularly important because of their stubborn independence of prevailing favorable sentiment towards cooperative agriculture among certain sections of the Congress party and the bureaucracy. Brass places Charan Singh’s thinking, his ideology, on economic issues squarely in the neo-populist tradition (which, in very simple terms, argues for the primacy of the people over the corporations or the cooperatives as means to economic transformation). In fact Charan Singh propounded the famous “Urban bias” thesis and its role in perpetuating poverty in the underdeveloped countries, which was later picked up by the well-known political-economist Michael Lipton. In terms of the cogency, influence, sheer output and the remarkable continuity in his arguments over a span of half century, he is often likened to the famous Russian neo-populists like Chayanov, who defended the “family farm” in face of the relentless capitalist onslaught.

From 1947 onwards, Charan Singh used the famous “inverse relationship” between land holding and productivity to buttress his argument against cooperative agriculture. In his writings, he was a prolific but discriminating user of data and statistics. Fully conversant with the current agricultural economic research, he deployed findings to both support his arguments, and to guide his political practice.




Let’s now turn our attention to concerns that have been raised here: the “mistakes” of Charan Singh:

“Not taking the community in a new direction”: so freeing the community from the clutches of blood-sucking Zamindars was not a new direction. I guess if he had taken them over a cliff, it would count!

Not building concrete structures. Hmmmm…. What has that great institution the “Sarv Khap”, of which we have heard many a wonderful tale, left us with, and how about that great emperor Harshvardhan “Virk”? But wait, maybe, we will soon find out that they built the Taj Mahal!

“Zamindars are tax collectors”. Yeah and Holocaust was a picnic!
You know it is these sweet Zamindars, these great tax collectors who have made Pakistan the wonderfully progressive nation it is today. These feudal elements, in combination with the military, control most of the land (in absence of effective LAND REFORM) and resist democracy tooth and nail at every step. I guess, according to some people we will be better off under that system, as long as these Zamindars are Jats! For some people, believe it or not, feudalism is still a virtue!

How we have to evaluate National leaders on basis of their contribution to their castes:
Evaluate Gandhi on the basis of his contribution to Gujarati banias. Result: FAIL

But no one should be surprised by the comments of Mr Chaudhary and his highly disrespectful tone. These views are logical corollaries of a mindset that takes a purely communal view of history. And then we blame Jinnah for being parochial and not nationalist enough in demanding Pakistan. Charan Singh wasn’t screaming “Sarv Khap Zindabad” (or Jai Harsh Vardhan!) from the ramparts of the Red Fort, but he accomplished a lot for the peasantry, including Jats, without making a huge show of his affinities and allegiances.

Regarding hanging on to the coattails of anyone including the Congress, Charan Singh simply was too proud, and too much his own man, to do that. Besides his record and achievements speak for themselves. He was opposed in most of his actions on behalf of peasantry, by the Congress. He perhaps could influence agricultural policies more being in the Congress, than if he had been outside it. Very skillfully, he reminded the Congress party, from time to time, using a combination of tactics, of the political stupidity of alienating the countryside. And he knew where to draw the line. He was the only leader to have the balls to stand up to Nehru when the latter proposed collectivization of agriculture in the Nagpur session of the Congress. Charan Singh, being the pragmatist that he was, knew that the fiercely independent peasantry would have trouble with the alien concept of cooperative agriculture. Nehru had to relent in face of his unflinching resistance.

Finally, I would like to recount an anecdote which Terry Byres, a committed Marxist, and not certainly one sympathetic to Charan Singh’s political goals, writes in the latter’s obituary. The incident being related goes to the heart of the condescending, belittling and contemptuous attitude that urban intellectuals held Charan Singh (and let’s not forget, also the class he came from) in. An Indian student from an urban background (not unlike our Mr Chaudhary) walks in Byres office, and spotting Charan Singh’s “Economic Nightmare of India…” on the professor’s desk dismissively remarked: "Did he really write this?” Unfortunately, even almost twenty years after Chaudhary Saheb’s death we still have people displaying similar arrogance and ignorance. But then his memory and legacy continues to live and resonate among millions of farmers and others - the toiling masses, whose lives he immeasurably improved by his actions and ideology. The amazing array of qualities that he embodied—incisive intellect, charisma, earthy charm, unsparing candor, rugged individualism, unbending integrity, steadfastness of purpose and vision-- while retaining ties to his culture, have endeared him greatly to Jats, who love to see these qualities in their leaders. It is this silent majority--the motor of history-- which shall remain the failsafe repository of Ch. Charan Singh’s ideas.


REFERENCES (Including selected works of Charan Singh)

Bose, Ajai. 1987. Champion of India’s Peasant’s is Dead. The Observer. May 30.

Brass, Paul R. 1965. Factional Politics in Congress in Uttar Pradesh. Berkeley: University of California Press.

Brass. Paul R. 1980. The Politicization of Peasantry in a North Indian State: Part 1. Journal of Peasant Studies. Vol 7. No. 4.
Byres. Terence J. 1978. Charan Singh: An Assessment. Journal of Peasant Studies. Vol 9. No2. 139-189.

Lipton, Michael. 1977. Why poor people stay poor: a study of urban bias in World Development. London: Temple Smith.

Singh, Charan. 1947. Abolition of Zamindari: Two alternatives. Allahabad: Kitabistan

--1949. Abolition of Zamindari: Critics answered. Allahabad. Suptdt. Printing and Stationaery. United Provinces, India

--1956 Whither Cooperative Farming? Allahabad. Suptdt. Printing and Stationary. Uttar Pradesh, India
--1958 Agrarian Revolution in Uttar Pradesh. Allahabad. Suptdt. Printing and Stationaery. Uttar Pradesh, India

--1959 Joint Farming X-Rayed: The Problem and its Solution. Allahabad: Kitabistan

--1964 India’s Poverty and its Solution. London: Asia Publishing House.

--1970 The story of New Congress-BKD relations: How the New Congress Broke the UP coalition. Lucknow: BKD

--1978 India’s Economic Policy: The Gandhian Blueprint. New Delhi: Vikas Publishing House

--1981 Economic Nightmare of India: Its Cause and Cure. New Delhi: National Publishing House. [Once prescribed text at Harvard University]

Sreeraman, N. 1966 A note on field consolidation in Uttar Pradesh: A field survey. Indian Journal of Agricultural Economics, 66

Prashant,

Raha Khurpa pad hi tu to bhai. can you give me detail of any development work that these "manniye" leader did any thing for People of Baghpat. Please comment on education, health, employement, Industry, Infrastructure etc.. dont reply with out comment please.
 
Charan Singh’s budget of 1979

Reduced duty on chemical fertilizers by half. Reduced or abolished taxes on mechanical tillers and other inputs, established NABARD (rural credit)


Charan Singh’s intellectual contributions

Terry Byres (The School of Oriental and African Studies, London), one of the most prominent and astute political economists to have studied Indian agriculture for over half-century sums up Charan Singh as an intellectual, thus:
“My judgment is that on the most rigorous definition Charan Singh was clearly an intellectual; and not only that, a most unusual one” (1988:167).

Moreover Charan Singh is no run-of-mill intellectual: He is an “organic” intellectual.
Again Byres (quoting Gramsci, a Marxist theorist) defined an “organic intellectual” (by the way an influential concept in the social sciences):

“The thinking and organizing element of a particular fundamental social class. These individuals are distinguished….by their function in directing the ideas and aspirations of the class to which they organically belong”

Charan Singh left behind a corpus of work remarkable for its clarity, consistency and penetrating insights (See list below for a sample). A large part of Charan Singh’s intellectual life was devoted to wrestling with the so-called “Agrarian question”. In other words, what is the most appropriate path for a mass of subsistence peasantry to be ushered into capitalism. Methodically, in his numerous writings, he dealt with the various alternatives; collectivization (“there is nowhere in the Indian literature that the case against collectivization is better presented”) and unbridled capitalism. Ultimately, he settled on the principle of “peasant proprietorship”/family farm in the American literature.

Examining the Russian collectivization experience in detail, he offered a devastating and prescient critique on pragmatic, psychological, and social-historical grounds. In addition, he demonstrated the historical relationship between individual peasant proprietorship and emergence of democracy. The analysis and prescriptions are particularly important because of their stubborn independence of prevailing favorable sentiment towards cooperative agriculture among certain sections of the Congress party and the bureaucracy. Brass places Charan Singh’s thinking, his ideology, on economic issues squarely in the neo-populist tradition (which, in very simple terms, argues for the primacy of the people over the corporations or the cooperatives as means to economic transformation). In fact Charan Singh propounded the famous “Urban bias” thesis and its role in perpetuating poverty in the underdeveloped countries, which was later picked up by the well-known political-economist Michael Lipton. In terms of the cogency, influence, sheer output and the remarkable continuity in his arguments over a span of half century, he is often likened to the famous Russian neo-populists like Chayanov, who defended the “family farm” in face of the relentless capitalist onslaught.

From 1947 onwards, Charan Singh used the famous “inverse relationship” between land holding and productivity to buttress his argument against cooperative agriculture. In his writings, he was a prolific but discriminating user of data and statistics. Fully conversant with the current agricultural economic research, he deployed findings to both support his arguments, and to guide his political practice.




Let’s now turn our attention to concerns that have been raised here: the “mistakes” of Charan Singh:

“Not taking the community in a new direction”: so freeing the community from the clutches of blood-sucking Zamindars was not a new direction. I guess if he had taken them over a cliff, it would count!

Not building concrete structures. Hmmmm…. What has that great institution the “Sarv Khap”, of which we have heard many a wonderful tale, left us with, and how about that great emperor Harshvardhan “Virk”? But wait, maybe, we will soon find out that they built the Taj Mahal!

“Zamindars are tax collectors”. Yeah and Holocaust was a picnic!
You know it is these sweet Zamindars, these great tax collectors who have made Pakistan the wonderfully progressive nation it is today. These feudal elements, in combination with the military, control most of the land (in absence of effective LAND REFORM) and resist democracy tooth and nail at every step. I guess, according to some people we will be better off under that system, as long as these Zamindars are Jats! For some people, believe it or not, feudalism is still a virtue!

How we have to evaluate National leaders on basis of their contribution to their castes:
Evaluate Gandhi on the basis of his contribution to Gujarati banias. Result: FAIL

But no one should be surprised by the comments of Mr Chaudhary and his highly disrespectful tone. These views are logical corollaries of a mindset that takes a purely communal view of history. And then we blame Jinnah for being parochial and not nationalist enough in demanding Pakistan. Charan Singh wasn’t screaming “Sarv Khap Zindabad” (or Jai Harsh Vardhan!) from the ramparts of the Red Fort, but he accomplished a lot for the peasantry, including Jats, without making a huge show of his affinities and allegiances.

Regarding hanging on to the coattails of anyone including the Congress, Charan Singh simply was too proud, and too much his own man, to do that. Besides his record and achievements speak for themselves. He was opposed in most of his actions on behalf of peasantry, by the Congress. He perhaps could influence agricultural policies more being in the Congress, than if he had been outside it. Very skillfully, he reminded the Congress party, from time to time, using a combination of tactics, of the political stupidity of alienating the countryside. And he knew where to draw the line. He was the only leader to have the balls to stand up to Nehru when the latter proposed collectivization of agriculture in the Nagpur session of the Congress. Charan Singh, being the pragmatist that he was, knew that the fiercely independent peasantry would have trouble with the alien concept of cooperative agriculture. Nehru had to relent in face of his unflinching resistance.

Finally, I would like to recount an anecdote which Terry Byres, a committed Marxist, and not certainly one sympathetic to Charan Singh’s political goals, writes in the latter’s obituary. The incident being related goes to the heart of the condescending, belittling and contemptuous attitude that urban intellectuals held Charan Singh (and let’s not forget, also the class he came from) in. An Indian student from an urban background (not unlike our Mr Chaudhary) walks in Byres office, and spotting Charan Singh’s “Economic Nightmare of India…” on the professor’s desk dismissively remarked: "Did he really write this?” Unfortunately, even almost twenty years after Chaudhary Saheb’s death we still have people displaying similar arrogance and ignorance. But then his memory and legacy continues to live and resonate among millions of farmers and others - the toiling masses, whose lives he immeasurably improved by his actions and ideology. The amazing array of qualities that he embodied—incisive intellect, charisma, earthy charm, unsparing candor, rugged individualism, unbending integrity, steadfastness of purpose and vision-- while retaining ties to his culture, have endeared him greatly to Jats, who love to see these qualities in their leaders. It is this silent majority--the motor of history-- which shall remain the failsafe repository of Ch. Charan Singh’s ideas.


REFERENCES (Including selected works of Charan Singh)

Bose, Ajai. 1987. Champion of India’s Peasant’s is Dead. The Observer. May 30.

Brass, Paul R. 1965. Factional Politics in Congress in Uttar Pradesh. Berkeley: University of California Press.

Brass. Paul R. 1980. The Politicization of Peasantry in a North Indian State: Part 1. Journal of Peasant Studies. Vol 7. No. 4.
Byres. Terence J. 1978. Charan Singh: An Assessment. Journal of Peasant Studies. Vol 9. No2. 139-189.

Lipton, Michael. 1977. Why poor people stay poor: a study of urban bias in World Development. London: Temple Smith.

Singh, Charan. 1947. Abolition of Zamindari: Two alternatives. Allahabad: Kitabistan

--1949. Abolition of Zamindari: Critics answered. Allahabad. Suptdt. Printing and Stationaery. United Provinces, India

--1956 Whither Cooperative Farming? Allahabad. Suptdt. Printing and Stationary. Uttar Pradesh, India
--1958 Agrarian Revolution in Uttar Pradesh. Allahabad. Suptdt. Printing and Stationaery. Uttar Pradesh, India

--1959 Joint Farming X-Rayed: The Problem and its Solution. Allahabad: Kitabistan

--1964 India’s Poverty and its Solution. London: Asia Publishing House.

--1970 The story of New Congress-BKD relations: How the New Congress Broke the UP coalition. Lucknow: BKD

--1978 India’s Economic Policy: The Gandhian Blueprint. New Delhi: Vikas Publishing House

--1981 Economic Nightmare of India: Its Cause and Cure. New Delhi: National Publishing House. [Once prescribed text at Harvard University]

Sreeraman, N. 1966 A note on field consolidation in Uttar Pradesh: A field survey. Indian Journal of Agricultural Economics, 66

My dera Brother,
Yeh link to Lalu ke bhi mil jayengey..but what abt Bihar..
 
Prashant,

Raha Khurpa pad hi tu to bhai. can you give me detail of any development work that these "manniye" leader did any thing for People of Baghpat. Please comment on education, health, employement, Industry, Infrastructure etc.. dont reply with out comment please.

hahahaha....Now I can just laugh on you. I know laughing on others is violent and not a compassionate trait of human being but you are such a "dhed" that I cann't help you out. Eibb sunn...chaudhary saahab ne kuch na karya...na baghpat ke liye...naa iss desh ke kissano ke liye.......fer bhi wo hamamre liye "manniye" the , hain aur rahenge............tu bata ke poonchad paadega...eibb aapna raah naap............dekhya hi na intellectual..tere jisse ghane "dhed" haande .......hag ke utha kona jaata chaudhary saahab pe iljaam laan lagge.........
 
Last edited:
Originally posted by prashantacmet
mamma ke...gaal kona de rya..mere mamma bhi tomar (bijrol) hai............."



Mamma-Fuffi ke hokar bhi kolam-kola hon ko ho rahe....kya jamana aa gaya...arr wo bhi padhe-likhe samajhdaar.
 
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